發(fā)布時(shí)間：2018-05-31 13:26

  本文選題：秦漢時(shí)期 + 隱逸現(xiàn)象��； 參考：《西北大學(xué)》2012年博士論文

【摘要】：有機(jī)會或有條件出仕的士人長期或暫時(shí)性遠(yuǎn)離社會主流、主動(dòng)規(guī)避政治活動(dòng)的隱逸行為,由來已久。秦漢時(shí)期的隱逸在先秦隱逸的基礎(chǔ)上發(fā)展而來,同時(shí)由于統(tǒng)一專制王朝的建立、秦漢各階段具體情況的不同,這一時(shí)期又出現(xiàn)一些新情況。其中秦代、西漢早期黃老人士的歸隱,兩漢之際的不事二主與擇主而仕,以及東漢崇隱風(fēng)尚下的隱居、因經(jīng)學(xué)而隱、因孝而隱、因“道術(shù)”而隱等,是較為突出的現(xiàn)象。與前朝后代相比,秦漢時(shí)期的隱逸具有類型多樣、各階段特色鮮明、隱士們“隱”的成分多而“逸”的色彩少、歸隱動(dòng)機(jī)相對單純等特點(diǎn)。 在秦漢隱士群體中,商山四皓、嚴(yán)光、王符、諸葛亮等具有一定代表性。四皓兩次隱居的原因不同,他們出山平息了太子之爭,有利于漢初社會、政局的穩(wěn)定。嚴(yán)光不愿束縛于專制社會,盛世中歸隱,代表了古代一類士人的價(jià)值取向,因此具有獨(dú)特意義。王符積極事功,但目睹社會的黑暗,寧可不仕也不同流合污；他隱居鄉(xiāng)下,著書獻(xiàn)策,具有強(qiáng)烈的入世情懷。諸葛亮早年隱居十年,不僅是因?yàn)椤皳裰鳌?更是隱士清高心態(tài)使然；隱居生涯對諸葛亮的知識積累、個(gè)性完善產(chǎn)生了較大影響。對上述不同時(shí)期不同類型的隱士或相關(guān)人物進(jìn)行個(gè)案分析,有利于我們?nèi)�、深入了解秦漢隱逸風(fēng)貌。 基本的生活保障是隱士堅(jiān)守個(gè)體自由、獨(dú)立人格的前提。秦漢隱士的生活經(jīng)濟(jì)來源以自耕自食、隱居教授為主,這跟他們自身素質(zhì)有關(guān),也與秦漢經(jīng)濟(jì)、文化發(fā)展緊密相連。與先秦相比,秦漢隱士更具人間氣息,跟社會保持著若即若離的聯(lián)系；他們的衣食簡陋貧乏,但有著豐富的精神、休閑生活,包括傳經(jīng)授道、交游、漁釣等。 秦漢客觀存在的眾多隱士,引起了政府的高度關(guān)注。秦、兩漢政府均征召過隱士。秦朝招隱士主要集中在前期,雖然效果不好,但不能因此否定其隱士政策。兩漢對隱士的重視達(dá)到了空前高度,招隱士活動(dòng)十分頻繁。漢代招隱士具有經(jīng)常性、穩(wěn)定性、寬容性和高度重視的特點(diǎn)。漢代隱士政策的實(shí)施收到了良好效果,在吸納人才、贏取民心、穩(wěn)定社會方面發(fā)揮了重要作用；同時(shí)也存在形式主義的弊端。由于社會普遍尊隱,導(dǎo)致了崇隱風(fēng)氣的出現(xiàn);崇隱是尊隱的必然結(jié)果,也是古代士人走向自覺的先聲。 隱士對社會產(chǎn)生了一定影響。首先,他們放棄或暫時(shí)放棄仕途追求,集中時(shí)間、精力于文化活動(dòng),對秦漢學(xué)術(shù)的發(fā)展、文化典籍的傳承和保護(hù)有獨(dú)特貢獻(xiàn)。其次,隱士們或主動(dòng)施教,或以身作則潛移默化,純化了周圍的民風(fēng)民俗,對秦漢社會尤其是基層的教化起了推動(dòng)作用。因此對于秦漢隱士的評價(jià)應(yīng)該采取客觀、全面的態(tài)度。隱士們有懦弱、逃避、消極的一面,但他們在“立德”、“立言”方面有自己的貢獻(xiàn),他們不畏權(quán)貴,不以仕進(jìn)、利祿為榮,是對古代官本位思想的一種反撥、消解與超越。
[Abstract]:The scholars who have the opportunity or the condition to serve their official have been away from the mainstream of society for a long time or temporarily, and have taken the initiative to evade the seclusion of political activities for a long time. The reclusion of the Qin and Han dynasties developed on the basis of the reclusion of the pre-Qin Dynasty. At the same time, due to the establishment of the unified autocratic dynasty and the different concrete conditions in each stage of the Qin and Han dynasties, some new situations appeared in this period. Among them, Qin Dynasty, the early Western Han Dynasty, Huang-Lao people's seclusion, and the Eastern Han Dynasty's seclusion, due to the study of classics, filial piety, "Taoism" and so on, are more prominent phenomena. Compared with the descendants of the previous dynasties, the recluse of Qin and Han dynasties was characterized by various types, distinct characteristics of each stage, more "hidden" elements and less "escape" of recluses, and relatively simple motives for recluse. In the hermit community of Qin and Han dynasties, Shang Shan Sihao, Yan Guang, Wang Fu, Zhuge Liang and so on have certain representativeness. The reasons for Sihao's seclusion were different. They went out to settle the dispute between the princes, which was conducive to the stability of the society and political situation in the early Han Dynasty. Yan Guang did not want to be bound to autocratic society and retired in prosperous times, which represents the value orientation of ancient scholars, so it is of special significance. Wang Fu works positively, but when he sees the darkness of the society, he prefers not to serve as an official but not to be congenial; he lives in seclusion in the countryside, writes books and offers advice, and has strong feelings for joining the WTO. Zhuge Liang lived in seclusion for ten years in his early years, not only because of "choosing the master", but also because of the recluse's high attitude, and his reclusive career had a great influence on the accumulation of knowledge and the perfection of his personality. A case study of different types of hermits or related figures in different periods is helpful for us to fully understand the recluse of Qin and Han dynasties. The basic guarantee of life is the premise that hermit adheres to individual freedom and independent personality. The economic sources of life of hermits in the Qin and Han dynasties were mainly self-cultivation and self-feeding and seclusion professors, which were related to their own qualities, and also closely related to the economic and cultural development of the Qin and Han dynasties. Compared with the pre-Qin Dynasty, the hermits of the Qin and Han dynasties had a more human atmosphere and maintained a distant relationship with the society; their food and clothing were simple and poor, but they had a rich spirit, and leisure life, including teaching, friendship, fishing and so on. The objective existence of many hermits in the Qin and Han dynasties caused great concern by the government. Qin and Han governments all recruited hermits. Qin Dynasty recruited hermit mainly concentrated in the early period, although the effect is not good, but can not deny its hermit policy. The Han Dynasty attached great importance to hermits and the activities of recruiting hermits were very frequent. The Han Dynasty recruit hermit has the regular, the stability, the tolerance and the high value characteristic. The implementation of the recluse policy in the Han Dynasty has received good results, which has played an important role in attracting talents, winning the hearts of the people and stabilizing the society. At the same time, there is also the malpractice of formalism. As a result of the universal respect for the hidden, which led to the appearance of the atmosphere of worship, it is the inevitable result of respecting the hidden, and it is also the forerunner of the ancient scholars towards self-consciousness. Hermits have had an impact on society. Firstly, they give up their pursuit of official career, concentrate their time and energy on cultural activities, and make a unique contribution to the academic development of the Qin and Han dynasties and the inheritance and protection of cultural classics. Secondly, hermits took the initiative to teach, or imperceptibly by example, purified the folk customs around, and played a role in promoting the civilization of Qin and Han society, especially the grassroots. Therefore, the evaluation of hermits in Qin and Han dynasties should be objective and comprehensive. Hermits have weak, evasive and negative side, but they have their own contribution in "moral", "stand words", they do not fear the powerful, do not take the official advance, Lilu for pride, is to the ancient official standard thought a kind of backwash, dispels and surmounts.
【學(xué)位授予單位】：西北大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2012
【分類號】：K232

【引證文獻(xiàn)】

相關(guān)期刊論文 前1條

1 蔣波;;隱士對漢代社會的教化作用及當(dāng)代價(jià)值[J];武陵學(xué)刊;2013年06期

相關(guān)博士學(xué)位論文 前1條

1 馮渝杰;祈望“太平”：理想國家追求與漢末社會運(yùn)動(dòng)[D];山東大學(xué);2014年

相關(guān)碩士學(xué)位論文 前1條

1 侯曉冉;秦漢隱逸文化研究[D];山東師范大學(xué);2014年

，

本文編號：1959868